A collection of essays edited by Dr. Michael A. G. Haykin and Baiyu Andrew Song. Contributors inc... more A collection of essays edited by Dr. Michael A. G. Haykin and Baiyu Andrew Song. Contributors include Drs. Jonathan Seitz, P. Richard Bohr, and Clement Tong.
Bulletin of Canadian Baptist Historical Society, 2024
The development of World Christianity as an academic field has caused many scholars to shift thei... more The development of World Christianity as an academic field has caused many scholars to shift their attention and perspective, which has led to an increase in the publication of monographs and articles on the lives and thoughts of indigenous Christians. 2 Re
Life is Worship: A Festschrift in Honour of Douglas A. Thomson on the Occasion of His Seventieth Birthday, edited by David Barker and Michael A.G. Haykin,, 2023
The Essential Lexham Dictionary of Church History , 2022
His father was a successful solicitor, and his mother was an educated woman who had won universit... more His father was a successful solicitor, and his mother was an educated woman who had won university honors in logic and mathematics. Albert and Flora married in 1894, and Flora gave birth to his elder brother Warren Hamilton Lewis (1895-1973) on June 16, 1895. Lewis was baptized by his maternal grandfather Thomas Hamilton in St Mark's Church, Dundela, on January 29, 1899. After his dog Jacksie died in a car accident in 1902, Lewis adopted the name Jacksie, and eventually his family began to call him Jack. Three years later, the Lewis family moved into a large house, Little Lea, in County Down in East Belfast. Lewis was obsessed with the Irish landscape and anthropomorphic animals growing up. Lewis was privately taught at home until September 29, 1908, when he joined Warren at Wynyard School, a boarding school in Watford, Hertfordshire, England. On August 23, 1908, Lewis's mother died of cancer after long and horrific suffering. After Wynyard School was closed due to a lack of pupils, Lewis was sent to Campbell College in east Belfast, where he hated the experience and left a few months later. He was then sent to Malvern, Worcestershire, to attend the preparatory school Cherbourg House. Lewis became an atheist at "Chartres," as he called it in his memoir Surprised by Joy. In September 1913, Lewis attended Malvern College but soon left and moved in with William T. Kirkpatrick (1848-1921), known as "the Great Knock," an Irish atheist and former headmaster of Lurgan College in Surrey. While with Kirkpatrick, who also tutored Warren, Lewis studied classical languages and literature and sharpened his dialectical precision. Kirkpatrick prepared Lewis for Oxford University.
The Essential Lexham Dictionary of Church History , 2022
House Church Movement 家庭教會. In the Chinese context, a political rather than theological category ... more House Church Movement 家庭教會. In the Chinese context, a political rather than theological category for Christians who have refused to participate in the state-sponsored Three-Self Patriotic Movement (TSPM) since the mid-1950s. Organized during the Korean War (1950-1953), the TSPM aimed to address Chinese Protestant churches' foreign connections, especially financial dependency. However, due to its political intention (i.e., patriotism and anti-imperialism) and many of its organizers' theological traditions (i.e., classic liberalism), Christian leaders such as Wang Mingdao (王明道, 1900-1991) in Beijing vocally opposed it and refused to join the TSPM.
The Essential Lexham Dictionary of Church History , 2022
Southern Pyongan province, in today's North Korea. His father was a military official, being part... more Southern Pyongan province, in today's North Korea. His father was a military official, being part of the ruling class (yangban 양반 兩班) in the Joseon dynasty. Gil's mother taught him Confucian classics when he was four, and he married a girl who was five years older when he was eleven, according to the yangban tradition. He served in minor bureaucratic positions. In 1885, Gil visited his extended family in Anju. During his visit to his family, they were attacked by a local mob. Gil almost died during this attack and as a result developed an intense loathing for this world. After a business failure, Gil listened to his wife Sin Seon-haeng (신선행) and began to seek healing from Shamanism and other religious practices. From 1890 to 1898, Gil practiced Taoism after being disappointed by Confucianism. As he read Tao Te Ching (道德
The Essential Lexham Dictionary of Church History , 2022
His father, a native Cantonese, migrated at a young age and worked as a farmer. Chang was trained... more His father, a native Cantonese, migrated at a young age and worked as a farmer. Chang was trained with classical Confucian education in Huangbao Village and Shatianxu (沙⽥圩) and became a Confucian teacher in 1888. A year earlier, Chang had married the Chen family's daughter. According to his account, in 1888, Chang visited the Tiancheng (天成) village shop, where he stole a copy of the Chinese New Testament. Learning feng shui (Chinese geomancy) at the time, Chang became interested in the Matthean genealogy and regarded it as a list of deities. Chang did not revisit the New Testament until the spring of 1892, after his friend Zhang Xiutang 張繡堂 borrowed his copy and told him
The Essential Lexham Dictionary of Church History , 2022
Pyongyang Revival 평양대부흥 (1907). Known as the "Korean Pentecost," the Pyongyang Revival was a pray... more Pyongyang Revival 평양대부흥 (1907). Known as the "Korean Pentecost," the Pyongyang Revival was a prayer movement, part of a global phenomenon arising from the holiness movement in the late nineteenth and early twentieth centuries. After the Russo-Japanese War (1904-1905), Korea became Japan's protectorate state by force under the Japan-Korea Treaty of 1905. As the anti-Japanese sentiment escalated, Western missionaries and Korean church leaders sought to direct church members' attention away from politics to personal piety. The Pyongyang Revival was the climax of the Korean Revival of 1903-1907. As Koreans heard about revivals in Wales (1904) and the Khasi Hills in India (1905), prayer and confession meetings began to be held in Wonsan (원산). The movement was sparked by Canadian medical missionary Robert Alexander Hardie's (1865-1949) public confession, which led to a campaign of daily meetings for simultaneous out-loud prayer (통성기도 通聲祈禱) in unison. In 1904, Hardie, Jeon Gye-eun (전계은 全啓殷), Jeong Chun-su (정춘수 鄭春洙, 1875-1951), and others led prayer meetings in different cities and requested the participants to pray for the baptism of the Holy Spirit. In late 1905, the General Council issued a call of prayer for revival. By late 1906, Korean pastor Gil Seon-ju (길선주, 1869-1935) led his congregation at Jangdaehyeon Church (장대현교회) in Pyongyang to have prayer meetings in the early morning. They believed revival would happen during the two-week Bible study classes the following year. In January 1907, as fifteen hundred Koreans gathered at Gil's church, people began to publicly confess their sins during the prayer meetings. Many had ecstatic experiences. The Pyongyang Synod recorded that people in the hall cried aloud and confessed their sins. The Pyongyang Revival spread from the Presbyterian Church to the Methodist Church and eventually spread throughout the Korean peninsula. Canadian Presbyterian missionary Jonathan Goforth (1859-1936) witnessed the revival in Pyongyang. Employing Charles Finney's (1792-1875) methods, Goforth led revival meetings in 1908 in northeastern China, called the Manchurian Revival of 1908. For Koreans, the Pyongyang Revival provided a unified nationalism for a suffering Korea and helped Christianity be transformed into a Korean religion.
The Essential Lexham Dictionary of Church History , 2022
Being influenced by Sebastiaan Danckaert (1593-1634), the first Dutch missionary to the East Indi... more Being influenced by Sebastiaan Danckaert (1593-1634), the first Dutch missionary to the East Indies, Candidius focused on the native Ambinas people instead of the Dutch population in Taiwan. As a result, Candidius refused to reside in the Dutch administrative center at Fort Zeelandia; instead, he lived in the aboriginal village Sinckan (today's Singang Township in Chiayi County, Taiwan), after mastering their language. Candidius served the poor Sinckandians for two years, being joined by Robert Junius (fl. 1629-1643) who was appointed as an assistant minister. Influenced by Jacobus Arminius (1560-1609), Candidius, Junius, and Jacobus Vertrecht (fl. 1647-1651) created a new catechism, instead of teaching the Heidelberg Catechism (1563), which was required by the Synod of Dort (1618-1619). With the military support of the Vereenigde Oost-Indische Compagnie or VOC (Dutch East India Company), Candidius and Junius evangelized different indigenous tribes in southeastern Taiwan, and many received baptism after a period of examination. He also translated portions of the Bible into indigenous languages. In 1632, Candidius was called to Batavia, and he returned to Taiwan in the middle of 1633 to work with Junius in the village of Sakam. On March 11, 1636, Candidius reported no fewer than seven hundred adults had received baptism, and he requested the colonial headquarters at Batavia to send an additional fifteen ministers to spread the gospel. In 1639, Candidius returned to the Netherlands and later went to Batavia in 1643, where he became a rector of a Latin school till his death in 1647.
A collection of essays edited by Dr. Michael A. G. Haykin and Baiyu Andrew Song. Contributors inc... more A collection of essays edited by Dr. Michael A. G. Haykin and Baiyu Andrew Song. Contributors include Drs. Jonathan Seitz, P. Richard Bohr, and Clement Tong.
Bulletin of Canadian Baptist Historical Society, 2024
The development of World Christianity as an academic field has caused many scholars to shift thei... more The development of World Christianity as an academic field has caused many scholars to shift their attention and perspective, which has led to an increase in the publication of monographs and articles on the lives and thoughts of indigenous Christians. 2 Re
Life is Worship: A Festschrift in Honour of Douglas A. Thomson on the Occasion of His Seventieth Birthday, edited by David Barker and Michael A.G. Haykin,, 2023
The Essential Lexham Dictionary of Church History , 2022
His father was a successful solicitor, and his mother was an educated woman who had won universit... more His father was a successful solicitor, and his mother was an educated woman who had won university honors in logic and mathematics. Albert and Flora married in 1894, and Flora gave birth to his elder brother Warren Hamilton Lewis (1895-1973) on June 16, 1895. Lewis was baptized by his maternal grandfather Thomas Hamilton in St Mark's Church, Dundela, on January 29, 1899. After his dog Jacksie died in a car accident in 1902, Lewis adopted the name Jacksie, and eventually his family began to call him Jack. Three years later, the Lewis family moved into a large house, Little Lea, in County Down in East Belfast. Lewis was obsessed with the Irish landscape and anthropomorphic animals growing up. Lewis was privately taught at home until September 29, 1908, when he joined Warren at Wynyard School, a boarding school in Watford, Hertfordshire, England. On August 23, 1908, Lewis's mother died of cancer after long and horrific suffering. After Wynyard School was closed due to a lack of pupils, Lewis was sent to Campbell College in east Belfast, where he hated the experience and left a few months later. He was then sent to Malvern, Worcestershire, to attend the preparatory school Cherbourg House. Lewis became an atheist at "Chartres," as he called it in his memoir Surprised by Joy. In September 1913, Lewis attended Malvern College but soon left and moved in with William T. Kirkpatrick (1848-1921), known as "the Great Knock," an Irish atheist and former headmaster of Lurgan College in Surrey. While with Kirkpatrick, who also tutored Warren, Lewis studied classical languages and literature and sharpened his dialectical precision. Kirkpatrick prepared Lewis for Oxford University.
The Essential Lexham Dictionary of Church History , 2022
House Church Movement 家庭教會. In the Chinese context, a political rather than theological category ... more House Church Movement 家庭教會. In the Chinese context, a political rather than theological category for Christians who have refused to participate in the state-sponsored Three-Self Patriotic Movement (TSPM) since the mid-1950s. Organized during the Korean War (1950-1953), the TSPM aimed to address Chinese Protestant churches' foreign connections, especially financial dependency. However, due to its political intention (i.e., patriotism and anti-imperialism) and many of its organizers' theological traditions (i.e., classic liberalism), Christian leaders such as Wang Mingdao (王明道, 1900-1991) in Beijing vocally opposed it and refused to join the TSPM.
The Essential Lexham Dictionary of Church History , 2022
Southern Pyongan province, in today's North Korea. His father was a military official, being part... more Southern Pyongan province, in today's North Korea. His father was a military official, being part of the ruling class (yangban 양반 兩班) in the Joseon dynasty. Gil's mother taught him Confucian classics when he was four, and he married a girl who was five years older when he was eleven, according to the yangban tradition. He served in minor bureaucratic positions. In 1885, Gil visited his extended family in Anju. During his visit to his family, they were attacked by a local mob. Gil almost died during this attack and as a result developed an intense loathing for this world. After a business failure, Gil listened to his wife Sin Seon-haeng (신선행) and began to seek healing from Shamanism and other religious practices. From 1890 to 1898, Gil practiced Taoism after being disappointed by Confucianism. As he read Tao Te Ching (道德
The Essential Lexham Dictionary of Church History , 2022
His father, a native Cantonese, migrated at a young age and worked as a farmer. Chang was trained... more His father, a native Cantonese, migrated at a young age and worked as a farmer. Chang was trained with classical Confucian education in Huangbao Village and Shatianxu (沙⽥圩) and became a Confucian teacher in 1888. A year earlier, Chang had married the Chen family's daughter. According to his account, in 1888, Chang visited the Tiancheng (天成) village shop, where he stole a copy of the Chinese New Testament. Learning feng shui (Chinese geomancy) at the time, Chang became interested in the Matthean genealogy and regarded it as a list of deities. Chang did not revisit the New Testament until the spring of 1892, after his friend Zhang Xiutang 張繡堂 borrowed his copy and told him
The Essential Lexham Dictionary of Church History , 2022
Pyongyang Revival 평양대부흥 (1907). Known as the "Korean Pentecost," the Pyongyang Revival was a pray... more Pyongyang Revival 평양대부흥 (1907). Known as the "Korean Pentecost," the Pyongyang Revival was a prayer movement, part of a global phenomenon arising from the holiness movement in the late nineteenth and early twentieth centuries. After the Russo-Japanese War (1904-1905), Korea became Japan's protectorate state by force under the Japan-Korea Treaty of 1905. As the anti-Japanese sentiment escalated, Western missionaries and Korean church leaders sought to direct church members' attention away from politics to personal piety. The Pyongyang Revival was the climax of the Korean Revival of 1903-1907. As Koreans heard about revivals in Wales (1904) and the Khasi Hills in India (1905), prayer and confession meetings began to be held in Wonsan (원산). The movement was sparked by Canadian medical missionary Robert Alexander Hardie's (1865-1949) public confession, which led to a campaign of daily meetings for simultaneous out-loud prayer (통성기도 通聲祈禱) in unison. In 1904, Hardie, Jeon Gye-eun (전계은 全啓殷), Jeong Chun-su (정춘수 鄭春洙, 1875-1951), and others led prayer meetings in different cities and requested the participants to pray for the baptism of the Holy Spirit. In late 1905, the General Council issued a call of prayer for revival. By late 1906, Korean pastor Gil Seon-ju (길선주, 1869-1935) led his congregation at Jangdaehyeon Church (장대현교회) in Pyongyang to have prayer meetings in the early morning. They believed revival would happen during the two-week Bible study classes the following year. In January 1907, as fifteen hundred Koreans gathered at Gil's church, people began to publicly confess their sins during the prayer meetings. Many had ecstatic experiences. The Pyongyang Synod recorded that people in the hall cried aloud and confessed their sins. The Pyongyang Revival spread from the Presbyterian Church to the Methodist Church and eventually spread throughout the Korean peninsula. Canadian Presbyterian missionary Jonathan Goforth (1859-1936) witnessed the revival in Pyongyang. Employing Charles Finney's (1792-1875) methods, Goforth led revival meetings in 1908 in northeastern China, called the Manchurian Revival of 1908. For Koreans, the Pyongyang Revival provided a unified nationalism for a suffering Korea and helped Christianity be transformed into a Korean religion.
The Essential Lexham Dictionary of Church History , 2022
Being influenced by Sebastiaan Danckaert (1593-1634), the first Dutch missionary to the East Indi... more Being influenced by Sebastiaan Danckaert (1593-1634), the first Dutch missionary to the East Indies, Candidius focused on the native Ambinas people instead of the Dutch population in Taiwan. As a result, Candidius refused to reside in the Dutch administrative center at Fort Zeelandia; instead, he lived in the aboriginal village Sinckan (today's Singang Township in Chiayi County, Taiwan), after mastering their language. Candidius served the poor Sinckandians for two years, being joined by Robert Junius (fl. 1629-1643) who was appointed as an assistant minister. Influenced by Jacobus Arminius (1560-1609), Candidius, Junius, and Jacobus Vertrecht (fl. 1647-1651) created a new catechism, instead of teaching the Heidelberg Catechism (1563), which was required by the Synod of Dort (1618-1619). With the military support of the Vereenigde Oost-Indische Compagnie or VOC (Dutch East India Company), Candidius and Junius evangelized different indigenous tribes in southeastern Taiwan, and many received baptism after a period of examination. He also translated portions of the Bible into indigenous languages. In 1632, Candidius was called to Batavia, and he returned to Taiwan in the middle of 1633 to work with Junius in the village of Sakam. On March 11, 1636, Candidius reported no fewer than seven hundred adults had received baptism, and he requested the colonial headquarters at Batavia to send an additional fifteen ministers to spread the gospel. In 1639, Candidius returned to the Netherlands and later went to Batavia in 1643, where he became a rector of a Latin school till his death in 1647.
Evangelical Theological Society Annual Meeting, Manchester Grand Hyatt, San Diego, CA (November 2... more Evangelical Theological Society Annual Meeting, Manchester Grand Hyatt, San Diego, CA (November 20–22, 2019)
Parallel session paper presented at the 7th Annual Meeting of the Evangelical Theological Society... more Parallel session paper presented at the 7th Annual Meeting of the Evangelical Theological Society Ontario/Quebec Region Wycliff College, University of Toronto, Toronto, ON (September 19, 2019)
Annual General Meeting of Canadian Baptist Historical Society, Tyndale Seminary, Toronto, ON (Apr... more Annual General Meeting of Canadian Baptist Historical Society, Tyndale Seminary, Toronto, ON (April 13, 2019)
Every student of Chinese Christianity would know the name Liang Fa (1789–1855). Besides being the... more Every student of Chinese Christianity would know the name Liang Fa (1789–1855). Besides being the first Chinese evangelist (or pastor), Liang is also remembered as the inspiration of Hong Xiuquan’s (1814–1864) “Taiping Heavenly Kingdom” (1850–1864). Nevertheless, not many scholars have studied and analysed Liang’s theology. In other words, scholars do not seriously consider Liang theologically. Though most of Liang’s writings were not “authentic,” being the first fruit of the Protestant mission––according to William Milne (1785–1822)––Liang’s works provide a glimpse of the life and spirituality of early Chinese evangelicalism. With a careful theological analysis of Liang’s diary (from March 28 to November 6, 1830), this paper reconstructs the life of early Chinese Protestant church––public worship, personal devotion and evangelism. Particular emphasis is given to Liang’s understanding of the Scripture, worship and prayer. In comparison with the larger evangelical spiritualities of the eighteenth and early nineteenth centuries, this paper seeks to summarise and argue that Liang’s spirituality was both Chinese and evangelical.
Presented at the 4th Evangelical Theological Society Ontario & Quebec Regional Meeting, Heritage ... more Presented at the 4th Evangelical Theological Society Ontario & Quebec Regional Meeting, Heritage Theological Seminary, Cambridge, ON. October 1, 2016.
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Wycliff College, University of Toronto, Toronto, ON
(September 19, 2019)
With a careful theological analysis of Liang’s diary (from March 28 to November 6, 1830), this paper reconstructs the life of early Chinese Protestant church––public worship, personal devotion and evangelism. Particular emphasis is given to Liang’s understanding of the Scripture, worship and prayer. In comparison with the larger evangelical spiritualities of the eighteenth and early nineteenth centuries, this paper seeks to summarise and argue that Liang’s spirituality was both Chinese and evangelical.